DOCSLIB.ORG

C. Jinarajadasa & Radha Burnier on The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Kabbalah, Magic & Talismans C. JINARAJADASA & RADHA BURNIER ON THE SCHOOL OF THE WISDOM 1 The School of the Wisodm 2 Kabbalah, Magic & Talismans Table of Contents The School of the in a Glance ............................................................................................013 The School of the Wisdom 1949 - C. Jinarajadasa .....................................................013 The School of the Wisdom 1950 - C. Jinarajadasa .....................................................013 The School of the Wisdom & ADyar - Radha Burnier ...............................................013 3 The School of the Wisodm 4 Kabbalah, Magic & Talismans THE SCHOOL OF THE WISDOM 1 The Purpose of the School of the Wisdom C. Jinarajadasa, The aim of the School of the Wisdom is to enable the individual to cease from being one who gives intellectual adherence to a particular school of philosophy, and become one who learns to survey the problem of life directly by himself or herself. The essential search is to discover life as it is, life being inseparable from consciousness. The School of the Wisdom aims at bringing each student to survey things “from the centre” which is intuitive awareness. An intense sense of Life must always accompany every true student. There can be no Wisdom without an ever-increasing sense of Wonder. The aim of all studies in the School of the Wisdom is not the perfection of the individual but to enable the individual to use every faculty of his or her being for “lifting a little of the heavy Karma of the world”. Essential in the progress towards Wisdom is a growing intimacy with all aspects of Nature. The message which each tree, flower, animal, meadow, sea, sky and cloud has, must be listened to and understood. The student needs to learn to study the Book of Nature. 1 From the Inaugural Address of the School of the Wisdom by C. Jinarajadasa, 17 November 1949. 5 The School of the Wisodm 2 Ancient Wisdom Radha Burnier "The School of the Wisdom is one of the important activities at Adyar, important not only for this place, but for the work of the Theosophical Society as a whole, because it seeks to deepen the level of the participants' consciousness. "Members of the Society who remain at a superficial level, with superficial interests, cannot be effective in carrying out the Society's objectives." " People speak of various aspects of Theosophy, yet the truths of the Ancient Wisdom do not penetrate into their hearts and transform them." “at the beginning of each session of the School of the Wisdom, it is worthwhile for students to reflect on the nature of wisdom and the way to it.” “Niels Böhr is reputed to have begun his lectures by saying to his students, ‘Every sentence that I utter should be regarded by you not as an assertion, but as question.’ For the spiritual aspirant too this is the way to proceed.” 2 The School of the Wisdom & Adyar, Radha Burnier. 6 Kabbalah,The School Magic of the & TalismansWisdom “The School of the Wisdom aims to create an atmosphere in which the student draws upon his own inner resources. Immense re-sources lie within each, his own consciousness being the bed of truth. But he must go deep enough into his own consciousness to reach the source of truth. The Director and the speakers are there only to help the student to draw upon himself, discover the meanings for himself. That is the basis of wisdom.” “Fellow students must be like the fingers of one hand, like the strings of a harp finely tuned together. This mutual harmony is a means to discover conjointly more than what each can discover individually. When a group of students are attuned to each other, the mind of each one widens itself, and the unified mind of the group is a purer channel for truth than the individual minds. So, aspirants to wisdom must endeavour to preserve harmony at all times with each other and with their surroundings” 7 The School of the Wisodm 8 Kabbalah, Magic & Talismans THE SCHOOL OF THE WISDOM Inaugural Address Delivered on November 17, 1949 by C. Jinarajadasa3 President of the Theosophical Society THERE is an important distinction between Wisdom and knowledge. Wisdom will embrace within her field of operations every form of knowledge; but all knowledge in its entirety does not constitute Wisdom. Wherein lies the difference? All manifestation at all times consists of two aspects of the Unknowable, which are the Life and the Form. Knowledge gathered in every department of the knowable will map out the form-aspects of evolutionary processes and of being. Now, it is one function of the Wisdom-aspect in an individual to be in intimate touch with the form-side of everything; yet the universe in its aspect of form cannot be understood merely by mental processes, however high they are. Bergson has pointed out how intelligence, when it attempts to understand the manifestations of life, goes astray, since intelligence tends to treat all things as if they were made of lifeless matter. It needs a faculty higher than the mind, which is Buddhi [1] or Intuition, in order to come into a direct relation with all form, by identifying each form with itself. Wisdom arises when there is this identification of the knower with the thing to be known; unless there is this identification, there is only knowledge. To use a simile of today, Wisdom takes an aeroplane view of all things, constantly flying over the field of facts which are on the plane of the mind, as it were photographing them till no fact is omitted from its survey. Wisdom may thus be described as the essence of fact, surcharged with the spirit of Life. 3 Curuppumullage Jinarajadasa (1875-1953 was the fourth president of the Theosophical Society. 9 The School of the Wisodm This conception of the Wisdom was known both in ancient India and in Greece. In India, in the various philosophical schools gathered round individuals who were the heads of these schools, there was an attempt, within the limitation of what was considered worth knowing, to understand the multiplicity of things as one Whole. In every one of the Upanishadic schools the theme was to know life as the Unity. It was realized that this could not be achieved by mere mental processes; an essential element of the problem of acquiring Wisdom was a life of purification and dedication, with the mind and the emotions directed to high ideals through prayers and meditations. In ancient India, the search throughout was to discover, less the thing-as-it- is, and more the life-as-it-is. Of course the word “life” was inseparable from the word “consciousness”. There was very little science in those days, and the knowledge regarding the world was very much circumscribed, going scarcely beyond the boundaries of India. Nevertheless, the aim, starting from India as a centre, was to reach upwards to contact the universe as a Totality. In Greece, which had much more of art, history, drama, political development and other aspects of Greek culture, the Greek inquirer into the problem of Truth started by accepting the world-as-it-is, but he tried to see that world as from “on high”. The aim was to penetrate behind appearance, and to sense the innermost Reality which is the background of all appearance. Typical of this process is the attempt of Plato and his followers to see every form as reflecting the Idea or the Archetype. While a man might be a great knower of many things, he became truly wise only when his imagination and aspiration led him to sense the Archetypal World. It was this way of seeking which is fully described by the word coined by Pythagoras, “philosophos,” the lover of Wisdom. All Greeks knew that this conception of loving the wisdom was the contribution of Pythagoras. When we say today that a man is a philosopher, we little realize that if he were really that, he would not be merely a mental possessor of knowledge, but that his emotional nature would be so intense and pure that he would be all the time a lover as well, seeking to find through the objects of his study the Principle of Virtue, which once seen evokes at once in the beholder the profoundest love. 10 Kabbalah,The School Magic of the & TalismansWisdom The Wisdom, therefore, is not a matter of accumulating all the facts concerning Cosmogenesis and Anthropogenesis. The Wisdom has the task of understanding the innermost meaning underlying Cosmogenesis and Anthropogenesis. It is to help in the search for Wisdom that the individual has at his service a faculty greater than the higher mind, which is Buddhi. This faculty of Buddhi has as its instrument the koshaor vehicle which is called in the Hindu system Anandamaya -kosha, “the sheath composed of Bliss”. Bliss is the Indian equivalent of the love that accompanies Wisdom, which manifests through Buddhi, the Intuition. It is the purpose of a School of the Wisdom to bring each student to survey things “from the centre”. This means, first, that every possible event or experience in the universe, not merely in the mechanical evolutionary processes but specially concerning every revelation of mankind, has to be brought into the circumference. All these aspects have then to be surveyed as from the centre, so that each aspect is seen in relation to all other aspects. When so surveyed, the aim is to go beyond the mental survey to a realization of the meaning both of the centre and of the circumference. It goes without saying that into the circumference must be brought all knowledge that exists concerning Cosmogenesis and Anthropogenesis.
Recommended publications
  • Theosophy and the Origins of the Indian National Congress

    Theosophy and the Origins of the Indian National Congress

    THEOSOPHY AND THE ORIGINS OF THE INDIAN NATIONAL CONGRESS By Mark Bevir Department of Political Science University of California, Berkeley Berkeley CA 94720 USA [E-mail: [email protected]] ABSTRACT A study of the role of theosophy in the formation of the Indian National Congress enhances our understanding of the relationship between neo-Hinduism and political nationalism. Theosophy, and neo-Hinduism more generally, provided western-educated Hindus with a discourse within which to develop their political aspirations in a way that met western notions of legitimacy. It gave them confidence in themselves, experience of organisation, and clear intellectual commitments, and it brought them together with liberal Britons within an all-India framework. It provided the background against which A. O. Hume worked with younger nationalists to found the Congress. KEYWORDS: Blavatsky, Hinduism, A. O. Hume, India, nationalism, theosophy. 2 REFERENCES CITED Archives of the Theosophical Society, Theosophical Society, Adyar, Madras. Banerjea, Surendranath. 1925. A Nation in the Making: Being the Reminiscences of Fifty Years of Public Life . London: H. Milford. Bharati, A. 1970. "The Hindu Renaissance and Its Apologetic Patterns". In Journal of Asian Studies 29: 267-88. Blavatsky, H.P. 1888. The Secret Doctrine: The Synthesis of Science, Religion and Philosophy . 2 Vols. London: Theosophical Publishing House. ------ 1972. Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology . 2 Vols. Wheaton, Ill.: Theosophical Publishing House. ------ 1977. Collected Writings . 11 Vols. Ed. by Boris de Zirkoff. Wheaton, Ill.: Theosophical Publishing House. Campbell, B. 1980. Ancient Wisdom Revived: A History of the Theosophical Movement . Berkeley: University of California Press.
  • Controversial New Religions

    Controversial New Religions

    Controversial New Religions JAMES R. LEWIS JESPER AAGAARD PETERSEN, Editors OXFORD UNIVERSITY PRESS Controversial New Religions This page intentionally left blank Controversial New Religions edited by james r. lewis and jesper aagaard petersen 1 2005 1 Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi Sa˜o Paulo Shanghai Taipei Tokyo Toronto Copyright ᭧ 2005 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Controversial new religions / edited by James R. Lewis and Jesper Aagaard Petersen. p. cm. Includes bibliographical references and index. ISBN 0-19-515682-X; 0-19-515683-8 (pbk) 1. Cults. I. Lewis, James R. II. Petersen, Jesper Aagaard. BP603.C66 2004 200'.9'04—dc22 2003024374 987654321 Printed in the United States of America on acid-free paper Contents Contributors, ix Introduction, 3 James R. Lewis and Jesper Aagaard Petersen PART I: GROUPS IN THE CHRISTIAN TRADITION 1. A Family for the Twenty-first Century, 19 James D. Chancellor 2. Spirit Revelation and the Unification Church, 43 James A. Beverley 3. Reconstructing Reality: Conspiracy Theories about Jonestown, 61 Rebecca Moore 4.
  • The Third Object of the Theosophical Society

    The Third Object of the Theosophical Society

    March 2011 THE THIRD OBJECT OF THE THEOSOPHICAL SOCIETY To investigate unexplained laws of nature and the powers latent in humanity. ― Third Object of the Theosophical Society The wording of the Theosophical Society’s three Objects was revised a number of times during the early years of the Society, but they have remained essentially unchanged since 1896. Many of our members associate this Object primarily with psychic powers such as clairvoyance, clairaudience, precognition, telepathy and the like. Certainly the scope of the third Object includes these types of interesting phenomena, but it really goes much deeper than that. In the March 1953 issue of The American Theosophist (AT) , seventy-eight years after the founding of the Society, the Theosophical writer Rohit Mehta observed, “We have yet to understand the full significance of the third Object.” Oddly enough, this may still be the case today. Over the years, deep students of Theosophy have given us hints as to the inner meaning of the third Object. In Human Regeneration , Radha Burnier suggests that “we must see the connection between the three Objects . to the unfoldment of the human consciousness.” In the October 1970 issue of the AT , Joy Mills suggested that the third Object relates to both “a way of knowing” and “a way of living.” By knowing she meant, not an accumulation of intellectual data, but rather a “process of inner comprehension.” Another insight was given by Hugh Shearman in his AT article of June 1949: “Occult truths are never hidden from us by anybody. We reveal or conceal them ourselves individually by what we are and what we are not yet.” In other words, the methods used to gain ordinary knowledge are not sufficient to compre- hend the hidden laws of nature and unfold the latent powers within.
  • Painting the Masters. the Mystery of Hermann Schmiechen

    Painting the Masters. the Mystery of Hermann Schmiechen

    Painting the Masters The Mystery of Hermann Schmiechen Massimo Introvigne (UPS, Torino, Italy) Besançon’s Forbidden Image One of the first books where sociology of religion met history of art was L’image interdite. Une histoire intellectuelle de l’iconoclasme, published by French social historian Alain Besançon in 1994 Iconoclasm vs Iconodulism The controversial book argued that Western art history is defined by opposition between iconoclasm (i.e the idea that the sacred should not be represented visually) and iconodulism (i.e support for sacred images) Although the terminology dates back to the Byzantine iconoclastic riots of the 8th century (right), modern Western iconoclasm originated with John Calvin (1509-1564) and became culturally dominant after the Enlightenment Iconoclasm: not against art, but against an art representing God or divine spirits Besançon’s definition of iconoclasm is not identical with some dictionary definitions of the same word. For him, iconoclasm is not against art and may even promote it. It only excludes from the field of art the representation of God and divine spirits or beings Image of Byzantine Emperor Leo III (685-741) on a coin: Leo, a leading iconoclast, was obviously not against representing himself Abstract Art as Iconoclasm Besançon* also argued that: 1. Iconoclasm is a distinctive trait of modernity, and abstract art is its most mature fruit 2. Symbolism, at first sight anti-iconoclastic, by substituting the Christian foundations of sacred art with a very different esoteric spirituality, in fact prepared the way for abstract iconoclasm 3. Several abstract painters, including Piet Mondrian (1872- 1944) passed at one stage through symbolism (Evolution, 1910-1911, left) * … with whom I do not necessarily agree Besançon and Theosophy Besançon claimed to be among the first social historians to devote serious attentions to Madame Blavatsky (1831-1891) and other Theosophical classics.
  • The Theosophist

    The Theosophist

    THE THEOSOPHIST VOL. 135 NO. 7 APRIL 2014 CONTENTS On the Watch-Tower 3 M. P. Singhal The many lives of Siddhartha 7 Mary Anderson The Voice of the Silence — II 13 Clara Codd Charles Webster Leadbeater and Adyar Day 18 Sunita Maithreya Regenerating Wisdom 21 Krishnaphani Spiritual Ascent of Man in Secret Doctrine 28 M. A. Raveendran The Urgency for a New Mind 32 Ricardo Lindemann International Directory 38 Editor: Mr M. P. Singhal NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Common Hoope, Adyar —A. Chandrasekaran Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. 1 THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Vice-President: Mr M. P. Singhal Secretary: Dr Chittaranjan Satapathy Treasurer: Mr T. S. Jambunathan Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Secretary: [email protected] Treasury: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Fax: (+91-44) 2490-1399 Editorial Office: [email protected] Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others. Their bond of union is not the profession of a common belief, but a common search and aspiration for Truth.
  • It Will Be My Greatest Happiness to Know That in Its Own Humble Way, Kalakshetra Is Helping to Make More Beautiful, More A

    It Will Be My Greatest Happiness to Know That in Its Own Humble Way, Kalakshetra Is Helping to Make More Beautiful, More A

    "It will be my greatest happiness to know that in its own humble way, Kalakshetra is helping to make more beautiful, more artistic, the lives of all - that in the education of the young, creative reverence for that spirit of the beautiful which knows no distinction of race, nation or faith has a pre-eminent place..." Rukmini Devi Arundale INTRODUCTION RUKMINI DEVI COLLEGE OF FINE ARTS BHARTANATYAM REPERTORY CARNATIC MUSIC VISUAL ARTS MAP OF KALAKSHETRA PART TIME COURSES SCHOOLS MUSEUM LIBRARIES, ARCHIVES AND PUBLICATIONS PERFORMANCE SPACES CONTACT DETAILS ABOUT OUR FOUNDER RUKMINI DEVI ARUNDALE 1904 -1986 ukmini Devi was born in the temple town of Madurai in Rthe erstwhile Madras Presidency, now in Tamil Nadu. She spent her early years there along with her eight siblings. Her father Neelakanta Sastry who was very “forward thinking” initiated the family into the philosophy of the Theosophical Society, which freed religion from superstition. She grew up in the environment of the Theosophical Society, influenced and inspired by people like Dr. Annie Besant, Dr. George Sydney Arundale, C. W. Leadbeater and other thinkers and theosophists of the time. In 1920, she married Dr. George Sydney Arundale. Although they faced a great deal of opposition from the conservative society of Madras, they stayed firm in their resolve and worked together in the years that followed. KALAKSHETRA'S ORIGINS n August 1935, Rukmini Devi along with her husband Dr. IGeorge Sydney Arundale and her brother Yagneswaran met with a few friends to discuss a matter of great importance to her – the idea of establishing an arts centre where some of the arts, particularly music and dance, could thrive under careful guidance.
  • Theosophy and Krishnamurti: Harmonies and Tensions

    Theosophy and Krishnamurti: Harmonies and Tensions

    Theosophy and Krishnamurti: Harmonies and Tensions Hand-out for 2004 Lecture at The Theosophical Society in America Perceptions of the Relationship of the Teachings of Krishnamurti and Theosophy 1) 2) K/T K/T None Besant/Burnier 3) 4) K T K T Anrias/Scott/Hodson/ Krishnamurti/Prophet v.d. Leeuw Theosophical Perceptions of World Teacher Project Genuine Not Genuine Annie Besant K (1980s) Rom Landau Radha Burnier Ouspensky Jean Overton Fuller uccessful Aryel Sanat S C.W. Leadbeater Rudolf Steiner Geoffrey Hodson A. Smythe Scott/Anrias E.L. Gardner Alice Bailey K (1930’s) Failed Ballard/Prophet Comparison between Theosophy and Krishnamurti Category Theosophy Krishnamurti Motto "There is no religion higher "Truth is a pathless land" than truth" Aspects of truth "some portions … "truth has no aspects" proclaimed" Theoretical vs. personal "truth by direct experience" "… through observation" Comparison "Contrast alone …" " … is not understanding " Higher and lower selves 3-fold nature of Self "an idea, not a fact" Reincarnation Part of "pivotal doctrine" "immaterial" Spiritual path(s) Many or One "Truth is a pathless land" (Spiritual) Evolution "perpetual progress for each "Doesn’t exist" "Life can incarnating Ego" not have a plan" Ladders "No single rung of the ladder "the ladder of hierarchical … can be skipped" achievement, is utterly false" Masters "undeniable existence" "Your own projections" Mediators Send out periodically Exploiters Nationalism/Patriotism To be awakened Absurd and cruel Ceremonies "have their place … [and] use "illusions"
  • The Light Bearer

    The Light Bearer

    THE LIGHT BEARER SUMMER - 2014 National Library of Canada reference No. 723428. Canada Post Publication mail Agreement number: 40040169 The Light Bearer Satyat Nasti Paro Dharma—There is no Religion Higher than Truth `` the Logo is the Egyptian cross, or Ankh, whispering of the breath of life. It is the resurrection of the Spirit. Volume 20.7 Any and all opinions, ideas, and concepts expressed in this magazine are strictly those of the authors. If I have put in something of yours for which I did not give credit, please let me know that I might do so. May every Theosophical Student find inner wholeness. Copyright © 2014 Canadian Theosophical Association. All Rights Reserved. Theosophy is not a religion, nor a philosophy, but ‘Divine Wisdom’ . Our Seal has 7 elements which represent the spiritual unity of all life. “Om”, at the edit Compiler-Margaret Mason top, is a word which “creates, sustains, and Johnson transforms”. Remember this as you use it in your meditations. Very ancient is the whirling cross or how How the Universe is ‘Swastika’ within the circle below the ‘Om’. Manifested – H.P.B. (Swastika is a compound of SU—a particle meaning Tim Congratulations Tim Boyd! ‘auspicious,’ blessed,’ ‘virtuous,’ ‘beautiful’ and ‘rightly’; and ‘astika’ derived from the verb-root AS— quest The Question – Helen to be; hence ‘that which is blessed and excellent.’- Pearl (poem) ‘Swa’ is one’s Self.) Inside the whirling energy of the Swastika, all is the stillness we hope to find Canada Canada – S.E. Price within our meditations. Our serpent swallows its tail conv Conversations with Radha to the right, representing constant new beginnings.
  • Theosophist Oct

    Theosophist Oct

    THE INDIAN THEOSOPHIST OCT. & NOVEMBER VOL. 113 NO. 10 & 11 CONTENTS MESSAGES 291-292 A STEP FORWARD 293 S.Sundaram PRACTICAL THEOSOPHY 294-299 Radha Burnier THE SECRET OF REGENERATION 300-304 Rohit Mehta THEOSOPHY: ORTHODOXY OR HERESY? 305-307 Joy Mills THEOSOPHY IN DAILY LIFE 308-313 Chittaranjan Satapathy FOUNDERS’ TRAVELS IN INDIA: BEGINNINGS OF THE INDIAN SECTION 314-320 Pedro Oliveira LOOKING AHEAD 321-329 G. Dakshina Moorthy EDUCATION IN THE LIGHT OF THEOSOPHY AND PRESENT DAY CHALLENGES 330-335 Sushila Singh THE TOS IN INDIA 336-342 T.K. Nair EMPOWERING THE VISION 343-346 S.Sundaram NEWS AND NOTES 347-356 Editor S. SUNDARAM Cover Page : The Path to SHANTI KUNJ MESSAGE Dear Brother Sundaram On the significant occasion of the 125th anniversary of the Indian Section , I send my best wishes to all the programmes planned for its commemoration, particularly the seminar on “Looking Ahead” and your special double issue of The Indian Theosophist. The world in which we are living is in crisis, a crisis created by the inadequate unfoldment of our consciousness. New ways of seeing and interacting with each other are forming and require responsible, stable individuals to bring them into their daily lives in order to create a new world. It is my hope that in your time together at the seminar and other functions, and also through your journal, you can develop the mind capable of calling forth that “New World” already in our midst. Peace and blessings, Tim Boyd International President THE INDIAN THEOSOPHIST, Oct. & Nov./2015/ 291 MESSAGE 292/ THE INDIAN THEOSOPHIST, Oct.
  • The Theosophist

    The Theosophist

    THE THEOSOPHIST VOL. 136 NO. 6 MARCH 2015 CONTENTS Address to New Members 3 Tim Boyd On Relationship, Part I —Discovering Our Divinity 6 Raphael Langerhorst Transcending Science —A New Dawn - II 12 Jacques Mahnich The Theosophical Society — Finding its Aim? 19 Robert Kitto Weaving the Fabric Glorious 25 Joy Mills Books of Interest 31 Theosophical Work around the World 32 Index 37 International Directory 40 Editor: Mr Tim Boyd NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: Nicholas Roerich. ‘Monhegan, Maine’, USA, 1922 Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. THE THEOSOPHICAL SOCIETY Founded 17 November 1875 President: Mr Tim Boyd Vice-President: Dr Chittaranjan Satapathy Secretary: Ms Marja Artamaa Treasurer: Mr K. Narasimha Rao Headquarters: ADYAR, CHENNAI (MADRAS) 600 020, INDIA Vice-President: [email protected] Secretary: [email protected] Treasurer: [email protected] Adyar Library and Research Centre: [email protected] Theosophical Publishing House: [email protected] & [email protected] Editorial Office: [email protected], Website: http://www.ts-adyar.org The Theosophical Society is composed of students, belonging to any religion in the world or to none, who are united by their approval of the Society’s Objects, by their wish to remove religious antagonisms and to draw together men of goodwill, whatsoever their religious opinions, and by their desire to study religious truths and to share the results of their studies with others.
  • The Theosophist

    The Theosophist

    THE THEOSOPHIST VOL. 130 NO. 9 JUNE 2009 CONTENTS On the Watch-Tower 323 Radha Burnier Right Action is Creation without Attachment 327 Ricardo Lindemann The Religion of the Artist 332 C. Jinarajadasa Studies in The Voice of the Silence, 17 341 John Algeo Fragments of the Ageless Wisdom 348 Comments on Viveka-chudamani 349 Sundari Siddhartha Brother Raja Our Fourth President 353 A TS Member Theosophical Work around the World 357 International Directory 358 Editor: Mrs Radha Burnier NOTE: Articles for publication in The Theosophist should be sent to the Editorial Office. Cover: C. Jinarajadasa, fourth President of the Theosophical Society Adyar Archives Official organ of the President, founded by H. P. Blavatsky, 1879. The Theosophical Society is responsible only for official notices appearing in this magazine. On the Watch-Tower RADHA BURNIER Seeing is an Art When we observe fully which we It is necessary to look at ordinary do very rarely or perhaps not at all the things with new eyes. When we look mind is no more present and working. properly, ordinary things cease to be Then the person comes into fuller con- ordinary. This is part of art, but it can be sciousness of what is around him and practised even by people who cannot before him. The beauty which is every- draw, paint or do the many things that where is known. The object of beauty is people who are called artists do. This is not important in the same way, because one of the main points in the article on art everything becomes part of the one beauty (printed later in this issue) written by our which encompasses all things.
  • Justice to Judge 2013

    Justice to Judge 2013

    The Aquarian Theosophist www.TheosophyOnline.com - www.CarlosCardosoAveline.com 1 Justice to Judge, 2013 The Report of the Eighth and Last Celebration, and its Chain of Letters to India The Aquarian Theosophist 0000000000000000000000000000000000000 A 2015 Editorial Note: The following text is reproduced from “The Aquarian Theosophist”, April 2013 Edition. After Radha Burnier died in October 2013, “The Aquarian Theosophist” suspended the yearly chain of letters to Adyar due to the absence of a significant leadership in the Adyar Society, on an international level. We also saw that the results of the campaign for Justice to Judge were significant enough at the grassroots level, and that the theosophical movement attained a new phase of its history. (Carlos Cardoso Aveline) 000000000000000000000000000000000000000000000000 The Aquarian Theosophist www.TheosophyOnline.com - www.CarlosCardosoAveline.com 2 Up to April 24th, eighteen letters to India on “Justice to Judge” were reported to “The Aquarian Theosophist”. The messages were signed by 50 students from nine countries: UK, USA, Brazil, Portugal, Italy, Bolivia, Mexico, India and Dominican Republic. [1] There may be letters sent that were not reported. For the first time since the beginning of the initiative in 2006, an Event was created on Facebook, with 36 students joining the celebration by this means. Though small in itself, the Facebook page seems to have played a key role in making 2013 the strongest year of the effort so far. The yearly rhythm of the Letters to Adyar can be summarized in this way: 1) In 2006, six letters from four countries. 2) In 2007, ten letters, from five countries.